Then he shall take the two goatsIn the context of the Day of Atonement, the high priest is instructed to take two goats. These goats are central to the atonement ritual, symbolizing the removal of sin from the community. The use of two goats highlights the dual aspects of atonement: one for sacrifice and one as the scapegoat. This practice underscores the seriousness of sin and the need for divine intervention for forgiveness. The two goats can be seen as a type of Christ, who fulfills both roles: the sacrificial offering and the bearer of sins.
and present them before the LORD
The act of presenting the goats before the LORD signifies offering them to God, acknowledging His sovereignty and holiness. This presentation is a formal act of dedication, emphasizing that the ritual is conducted under divine authority. It reflects the biblical principle that all offerings and sacrifices are ultimately made to God, who alone can forgive sins. This foreshadows Christ's presentation before God as the ultimate sacrifice for humanity's sins.
at the entrance to the Tent of Meeting.
The Tent of Meeting, also known as the Tabernacle, was the central place of worship for the Israelites during their wilderness journey. It served as the dwelling place of God's presence among His people. The entrance to the Tent of Meeting was a sacred space where significant rituals and divine encounters occurred. Presenting the goats at this location underscores the importance of the ritual and the need for the community to approach God with reverence and obedience. This setting prefigures the access believers have to God through Christ, who is the true Tabernacle.
Persons / Places / Events
1.
AaronThe high priest who performs the rituals of the Day of Atonement, including the presentation of the goats.
2.
Two GoatsCentral to the Day of Atonement ritual; one is sacrificed, and the other is sent into the wilderness as the scapegoat.
3.
The LORDThe God of Israel, before whom the goats are presented as part of the atonement process.
4.
Tent of MeetingThe sacred place where God meets with His people, and where the rituals of atonement are performed.
5.
Day of Atonement (Yom Kippur)An annual event in the Jewish calendar dedicated to atonement and repentance.
Teaching Points
Understanding AtonementThe Day of Atonement highlights the seriousness of sin and the need for a mediator between God and humanity. Reflect on how Jesus fulfills this role as our ultimate mediator.
Symbolism of the GoatsThe two goats represent different aspects of atonement—sacrifice and removal of sin. Consider how Jesus embodies both roles as the sacrificial lamb and the one who takes away our sins.
Approaching GodThe presentation of the goats "before the LORD" emphasizes the importance of approaching God with reverence and obedience. Reflect on how we approach God in our daily lives and worship.
Community and RepentanceThe Day of Atonement was a communal event, reminding us of the importance of corporate repentance and seeking forgiveness as a community of believers.
Christ's FulfillmentRecognize how the rituals of the Old Testament point to Christ's ultimate sacrifice, encouraging us to live in the freedom and forgiveness He provides.
Bible Study Questions and Answers
1. What is the meaning of Leviticus 16:7?
2. How does Leviticus 16:7 illustrate the concept of atonement in Christian theology?
3. What is the significance of the "two male goats" in Leviticus 16:7?
4. How does Leviticus 16:7 connect to Jesus' role as our ultimate sacrifice?
5. How can we apply the principles of atonement in our daily lives?
6. What does Leviticus 16:7 teach about God's provision for sin and forgiveness?
7. What is the significance of the two goats in Leviticus 16:7 for atonement rituals?
8. How does Leviticus 16:7 relate to the concept of sin and forgiveness in Christianity?
9. Why were two goats chosen for the Day of Atonement in Leviticus 16:7?
10. What are the top 10 Lessons from Leviticus 16?
11. What does casting lots mean in the Bible?
12. Numbers 15:24-29: If unintentional sins still require sacrifices, does this conflict with the notion of a merciful God who judges intent?
13. How can Leviticus 16:8-10 justify transferring a community's sins onto a literal goat to be set free?
14. Proverbs 16:7 claims that when a person's ways please the Lord, their enemies are at peace with them--how does this account for believers who suffer relentless persecution or conflict?What Does Leviticus 16:7 Mean
Then he shall takeAaron, the high priest, carries out the action personally, underscoring that atonement requires divinely appointed mediation (Hebrews 5:1-4; Leviticus 16:3-4). His deliberate taking of what God prescribes reminds us that salvation is never self-generated but received through obedience to God’s revealed plan (John 14:6).
the two goatsTwo living animals of the same kind symbolize one atonement with a dual aspect: one goat will be sacrificed for sin, the other will carry sin away (Leviticus 16:8-10, 15, 20-22). This anticipates Christ’s single, sufficient work—both the propitiation that satisfies God’s justice (Romans 3:25) and the expiation that removes our guilt “as far as the east is from the west” (Psalm 103:12).
and present themAaron does not slaughter the goats immediately; he “presents” them first. Presentation highlights consecration: what is offered to God must be set apart before it is used (Romans 12:1). By laying them before the LORD, Aaron acknowledges God’s ownership over life and sacrifice (Exodus 13:2; Leviticus 1:3).
before the LORDThe phrase centers the entire ceremony on God’s presence. All atonement is God-ward, not people-ward first (Isaiah 53:10; 2 Corinthians 5:21). Standing “before the LORD” reminds Israel that sin’s offense is primarily against Him (Psalm 51:4), and reconciliation must be made on His terms.
at the entranceThe doorway of the tabernacle functions as the threshold between holiness and common space (Exodus 29:42-43). By conducting the presentation here, God shows His willingness to meet sinners where they are, yet still on holy ground (John 10:9). It is a place of access, emphasizing grace, but also a checkpoint that guards the sanctity beyond (Numbers 18:7).
to the Tent of MeetingThe tabernacle itself, where God’s glory dwells (Exodus 40:34-35), frames the Day of Atonement. All Israel’s hopes converge on this tent: fellowship restored, sins covered, God dwelling among His people (Leviticus 26:11-12). Ultimately, it foreshadows the true “tent,” Jesus Christ, in whom God “tabernacled” among us (John 1:14; Hebrews 9:11-12).
summaryLeviticus 16:7 captures the gospel in miniature: God’s chosen mediator takes two goats—one to die, one to bear away sin—and brings them into God’s presence at the tabernacle entrance. The scene spotlights substitution, cleansing, and divine fellowship, all fulfilled perfectly in Christ, our great High Priest and once-for-all sacrifice.
(7)
And he shall take the two goats.--Having presented his own sin-offering, the high priest, accompanied by the two chief priests, now came to the north of the altar. Here the one of his companions who was next in rank to the pontiff placed himself at his right side, whilst the other, who held the office of chief of the principal household (see
1Chronicles 24:6), stood at his left. It was here that the two goats were presented with their faces to the west, where the Holy of Holies was, and where the Divine majesty was especially revealed.
Verses 7, 8. - It must be carefully noted that. as the two goats made one sin offering (verse 5), so they are both
presented before the Lord at the door of the tabernacle of the congregation. By this solemn presentation they became the Lord's, one as much as the other. After this, Aaron is to
cast lots upon the two goats. The two goats, of the same size and appearance as far as possible, stood together near the entrance of the court. And by them was an urn containing two lots. These the high priest drew out at the same moment, placing one on the head of one goat, the other on the head of the other goat. According as the lot fell. one of the goats was taken and at once offered to the Lord, with a view to being shortly sacrificed; the other was appointed for a scapegoat, and reserved till the expiatory sacrifices had been made, when it too was offered to the Lord, and then sent away into the wilderness. After the lot had been chosen, the two goats were distinguished from each other by having a piece of scarlet cloth tied, the first round its neck, the second round its horn.
One lot for the Lord, and the other lot for the scapegoat. The last word is in the original
la-azazel, and being found only in this chapter, it has caused a great discrepancy of opinion among interpreters as to its meaning. It has been diversely regarded as a place, a person, a thing, and an abstraction. The first class of interpreters explain it as some district of the wilderness; the second understand by it an evil spirit; the third take it as a designation of the goat; the fourth translate it, "for removal." The first interpretation may be summarily rejected. If a localized spot were meant, that spot would have been left behind by a people constantly on the move. The second hypothesis - that
azazel was an evil spirit, or the evil spirit - has been embraced by so considerable a number of modern expositors, that it is necessary to dwell upon it at some length. But, indeed, it has little to recommend it. It has been argued that
azazel must be a proper name, because it has no article prefixed to it,
la-azazel. This is a grammatical error. When a noun expresses an office or a function, and has the preposition
le or
la prefixed to it, it does not take an article in Hebrew any more than in French;
e.g., in the verse, "Jehu... shalt thou anoint to be king (or for king) over Israel; and Elisha... shalt thou appoint to be prophet (or for prophet) in thy room" (
1 Kings 19:16), the Hebrew is
le-melek and
le-navi, without the article. The same idiom will be found in
1 Samuel 25:30;
2 Samuel 7:14. With greater plausibility it is argued that verse 8 contrasts Jehovah and Azazel, and that if
la-Yehovah be translated "for Jehovah," or "for the Lord,"
la-azazel must be translated "for Azazel." It may be allowed that there is a
prima facie likelihood that, where words are thus contrasted, if one designates a person, the other would designate a person. But it is an incredibly rash assertion that this is always the case. All depends upon the idea which the speaker or writer has in his mind and desires to express. As part of the same argument, it is urged that the preposition, being the same in both clauses of the sentence, must be translated by the same word. This is certainly not the case. The natural meaning of
le with a proper name is "for," and with a word expressing the performance of some function (technically called
nomen agentis) it means "to be" (see the passage quoted above from
1 Kings 19:16). Unless, therefore,
azazel be a proper name (which has to be proved, not assumed)the preposition need not and ought not to be translated by "for" but by "to be." The word
le is used with great latitude, and often in a different sense in the same sentence;
e.g.,
Exodus 12:24;
Leviticus 26:12. The objections to the theory that
azazel means an evil spirit are of overwhelming force. It will be enough to name the following.
1. The name azazel is nowhere else mentioned. This could not be, if he were so important a being as to divide with Jehovah the sin offering of the congregation of Israel on the great Day of Atonement.
2. No suitable etymology can be discerned. The nearest approach to it is very forced - "the separated one."
3. The notion of appeasing, or bribing, or mocking the evil spirit by presenting to him a goat, is altogether alien from the spirit of the rest of the Mosaic institutions. Where else is there anything like it? . . .
Parallel Commentaries ...
Hebrew
Then he shall takeוְלָקַ֖ח (wə·lā·qaḥ)Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 3947: To takethe twoשְׁנֵ֣י (šə·nê)Number - mdc
Strong's 8147: Two (a cardinal number)goatsהַשְּׂעִירִ֑ם (haś·śə·‘î·rim)Article | Noun - masculine plural
Strong's 8163: Shaggy, a he-goat, a faunand presentוְהֶעֱמִ֤יד (wə·he·‘ĕ·mîḏ)Conjunctive waw | Verb - Hifil - Conjunctive perfect - third person masculine singular
Strong's 5975: To stand, in various relationsthem beforeלִפְנֵ֣י (lip̄·nê)Preposition-l | Noun - common plural construct
Strong's 6440: The facethe LORDיְהוָ֔ה (Yah·weh)Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israelat the entranceפֶּ֖תַח (pe·ṯaḥ)Noun - masculine singular construct
Strong's 6607: An opening, door, entrance wayto the Tentאֹ֥הֶל (’ō·hel)Noun - masculine singular construct
Strong's 168: A tentof Meeting.מוֹעֵֽד׃ (mō·w·‘êḏ)Noun - masculine singular
Strong's 4150: Appointed time, place, or meeting
Links
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OT Law: Leviticus 16:7 He shall take the two goats (Le Lv Lev.) 
